Why Women
Should Not Be Pastors

Regardless of what you may believe to be the truth, this article is well worth
reading.

This
topic has become one of the most heated of the day. Men and women all
over the globe are debating whether women should become Pastors of churches
and ministries. We know that most denominations have now accepted
women as preachers and pastors but what does the Bible say about this
subject? The Apostle Paul taught much about this subject and you will
find that he was not like most of us are today. He never taught what
was culturally in vogue for the day but taught what was relevant to the
creation of the Almighty God. This may not be politically correct but when
and where the Gospel is concerned, politically correctness is not important,
God correctness is the concern at hand. Hard to swallow for some, but
as the old saying goes, "I didn't write the book, God did".
But, even though we did not write it, it is our duty to follow what He wrote
regardless of how it might go against our own personal feelings or wants and
wishes.

Why
Women Should Not Be Pastors

By Brian Allison
Pastor of Unionville Baptist, Unionville, Ontario.

INTRODUCTION

We are witnessing in the church today an
unprecedented phenomenon and trend. More women are training for, and
entering into, the pastoral ministry than in any other time in the history
of the church. The reaction to this relatively new phenomenon ranges from
bitter outrage to hearty endorsement. Quite often, the discussions and
debates over the propriety of a woman pastor are contentious and divisive
ones. Such consequences, of course, are inevitable when the issues reduce to
one of commitment to the Scriptures themselves as constituting the very
truth of God. High regard for the integrity, sufficiency, authority,
relevancy, and inerrancy of the Scriptures naturally results in a sense of
obligation and necessity to acquire the accurate interpretation of those
Scriptures, as well as to promote the faithful practice of the same.

Compelling sociological factors, which
have been engendered by the feminist movement, have pressed the church to
address and rethink the general issue of the role of women in the church, as
well as the specific issue of the propriety of women becoming pastors. My
aim in this paper is simply to present a Biblical view on the pastoral
ministry, with the specific question of concern being: Should women be
elders or pastors in the church? In discussing such a controversial and
potentially explosive issue, the watchword surely must be: "Speaking the
truth in love."

A BIBLICAL EXEGESIS ON THE
ELDERSHIP

The predominant term used for the spiritual
leaders in the church is elder (presbuteros).It occurs 14
times in this capacity, as opposed to the more frequently used term today
'pastor' (poimne)which occurs only once in this same
capacity. The other term which is used for the spiritual leader is
'overseer' (episkopos) which occurs 4 times in this capacity. These
three designations are used interchangeably in the New Testament for the
same ecclesiastical office (cf. Acts 20:28; 1 Pet. 5:1, 2). Elders
(bishops, pastors) are representatives and ambassadors of Jesus Christ for
the church (cf. 2 Cor. 5:18-21). In addition, they are stewards, for they
have been entrusted with the welfare of the church (Tit. 1:7). Their primary
responsibility is to care for (epimeleomai) the members of the
spiritual body of Christ (1 Tim. 3:5), for which they will have to render an
account (Jas. 3:1; Heb. 13:17).

Elders have two main duties or functions
in the exercise of their care for the church. First, they are to oversee
the membership. The apostle Peter exhorts the elders to "exercise
oversight" (episkopeo)over the flock of God (1 Pet. 5:2).
That is, elders are to superintend the affairs and activities of the church.
They are the guardians of Christ for His heritage. They are to protect the
whole membership from false doctrine and heresy (Acts 20:28). Elders are to
exercise this management in an attitude of readiness, eagerness, and
humility, without "lording it over those allotted to [their] charge, but
proving to be examples to the flock" (1 Pet. 5:3).

The second duty or function of elders is
to shepherd the membership. The apostle Paul exhorts the Ephesian
elders "to shepherd [poimaino]the church of God which He
purchased with His own blood" (Acts 20:28). That is, elders are to attend or
minister to the (spiritual) needs of the body of Christ. This duty can be
compared to that of a sheepherder who tends a flock of sheep. The
sheepherder guides the sheep to water and pasture; he shelters and guards
them; grooms and shears them. Jesus Christ likens His people to a flock of
sheep (John 10:7-16). As sheep, believers require guidance and nourishment.
Christ Himself is the chief Shepherd (1 Pet. 2:25) Who "shall guide [His
own] to springs of the water of life" (Rev. 7:17). Elders, who are the
undershepherds of the chief Shepherd, have a similar responsibility.

This figurative tending or shepherding of
the sheep is literally and primarily seen in the teaching and instruction of
spiritual truth. Elders tend to the spiritual needs of the flock of Christ
by preaching and ministering the Word of God Mark records, "And when He
[Jesus] went ashore, He saw a great multitude, and He felt compassion for
them because they were like sheep without a shepherd; and He began to teach
them many things" (Mk. 6:34). Accordingly, Christ has provided "pastors [poimne]
and teachers [didaskalos]" for His spiritual sheep (Eph. 4:11).
Christ has not provided pastors in addition to teachers, but pastors who are
teachers. In Ephesians 4:11, Paul is speaking of only one office. Thus Paul
instructs Timothy that elders must be "able to teach" (1 Tim. 2:2). All
elders must have the ability or gift to teach.

THE
ELDER'S ROLE

The role of an elder in the church, which
is patterned on the role of the Lord Jesus (see 1 Pet. 2:25 - poimne,
episkopos), is basically that of an overseer and shepherd (or teacher).
He has an administrative function to perform, as well as a didactic one. The
Scriptural witness to this fact is conclusive. For instance, Paul addresses
the Ephesian elders and reminds them that "the Holy Spirit [had] made [them]
overseers, to shepherd the church of God" (Acts 20:28). Further, he requests
of the Thessalonian believers to "appreciate those who diligently labor
among [them], and have charge over [them] in the Lord and give [them]
instruction" (1 Th. 5:12). Peter exhorts elders to "shepherd the flock of
God . . .exercising oversight" (1 Pet. 5:2).Even the writer to the
Jewish Christians exhorts, "Remember those who led you, who spoke the word
of God to you; and considering the result of their conduct, imitate their
faith" (Heb. 13:7).

REASONS AGAINST WOMEN BEING PASTORS

With this background exegetical teaching on
the pastorate, I now address more particularly the issue of the propriety of
woman pastors or elders. The Scriptures unquestionably teach that women are
not to be elders. I will present three reasons to support this contention.

1.
Eldership Qualifications

First, the specific qualifications outlined
for those aspiring to the pastorate or eldership strongly imply that such
candidates are to be men (1 Tim. 3:1-7; Tit. 1:5-9). The overseer or elder
is required to be the "husband of one wife" (1 Tim. 3:2; Tit. 1:6).
Furthermore, he must be a person who "manages (proistemi) his own
household well (kalos)," which is prerequisite for taking care
of the church (1 Tim. 3:4,5). The management of the household, according to
the Scriptures, is primarily the man's, rather than the woman's,
responsibility. The man is considered the 'head' in the home under Christ
(cf. 1 Cor. 11:3). Management of the household by men is further
substantiated when the similar qualification for deacons is examined. It
reads, "Let husbands of only one wife, and good managers [lit,
managing well - kalos proistemi] of their children and their
own households" (1 Tim. 3:12). This statement leaves no doubt as to who is
to manage the household. Consistency, therefore, demands that the similar
qualification for those aspiring to be pastors must also refer to men and
not women.

2.
Women Prohibited

The second reason why women are not to be
pastors or elders is because the Scriptures specifically prohibit such
action. The apostle Paul, in communicating to Timothy the policies,
practices, and principles which are to govern "how one ought to conduct
himself in the household of God, which is the church of the living God" (1
Tim. 3:15) states:

But I do not allow a woman to teach or
exercise authority over a man but to remain quiet. For it was Adam who
was first created, and then Eve. And it was not Adam
who was deceived, but the woman being quite deceived, fell into
transgression (1 Tim. 2:12-14).

This prohibition is not directed against
teaching or exercising authority (i.e., having rule) in the abstract or
universal sense, but rather teaching and exercising authority within thespecific context of the church. Paul furnishes the rationale or ground
for such a prohibition. The first reason for such a prohibition is a
cosmological one; the second reason is a juridical one.

A)
The Cosmological reason for Prohibition

First, women are not to be pastors or
elders because "Adam was first created, and then Eve." God created the world
with a particular design and structure. He imposed a certain order and form
on His creation. He created the cosmos with particular operative principles
and laws; and in His wisdom and plan, the man was created first. This
peculiarity of God's cosmos had significant and determinative consequences.
Man, being first in the creation order of rational, earthly existence, stood
as the natural head. The woman was created after the man to fulfill the role
of a "helper suitable for him" (Gen. 2:18, 20). The woman was created under
(not unequal nor inferior to) the man. Priority in creation, according to
the divine design, naturally entails leadership (cf. 1 Cor. 11:3, 7ff.). The
man's creation involved the endowment of leadership; the woman's creation
involved the endowment of cooperation to that leadership. Even the source of
the woman's creation symbolizes this leadership-follower creational
principle. Woman was created from a rib taken from man's side, which
suggests a dependent relationship.

Accordingly, the nature of the creation
order (i.e., the inherent structures and principles of this particular
cosmos) presumably remain universal and unalterable. Indeed, this very fact
provides the basis for Paul's argument for the propriety of head coverings
in his address to the Corinthian church. He states:

For man does not originate from woman,
but woman from man; for indeed man was not created for the woman's sake,
but woman for the man's sake. Therefore the woman ought to have a
symbol of authority on her head, because of the angels (1
Cor.11:8-10).

It is interesting that when Paul teaches on
topics that pertain to man-woman relationships, his basis is usually the
creation order, the original design and structure of the cosmos, and not
cultural peculiarities or trends. Paul advances his various arguments in
reference to the universal or absolute foundations.

So when Paul instructs Timothy concerning
proper administration in the church, acknowledging the preeminence and the
necessity of conformity to God's original design (which still bears a
universal character), he reasons, "For it was Adam who was first created,
and then Eve." In the church, the echoes of the original (sinless) creation
must resound as the recreation is in progress, though in the consummation of
all things, the original creation will be supremely surpassed.

B)
The Juridical Reason for Prohibition

The second reason for Paul's prohibition
which excludes women from the pastoral ministry or eldership, as stated in 1
Timothy 2:14, concerns the divine pronouncement of judgement. The rule of
the man and the submission of the woman has a juridical basis. "It was
not Adam who was deceived, but the woman being quite deceived,
fell into transgression." The woman listened to the serpent (i.e., the
devil) and disobeyed the commandment of God to refrain from eating the fruit
of the knowledge of good and evil (Gen. 2:16, 17; 3:2, 3). The whole
creation, through Eve's lead, became corrupt though the structures and
inherent principles of the creation remained intact. Yet the man, as the
natural head, was held ultimately responsible. It was when he ate of the
forbidden fruit that "the eyes of both of them were opened, and they knew
that they were naked" (Gen. 3:7).

Part of the divine pronouncement of
judgement for Eve (and thus for all women) was: "Yet your desire shall be
for your husband, and he shall rule over you" (Gen. 3:16). As long as the
curse of sin is upon the creation, the judgement remains in force. The
judgement applies to this earthly existence until the establishment of the
new creation order. Even those who comprise the church of Jesus Christ
remain subject to this judgement because they continue to live and function
in this fallen and accursed world, and thus remain subject to its laws and
conditions. The Spirit's regenerative and renewing work in the believer is
not perfected while the believer remains part of this fallen creation. The
physical body is yet to undergo a spiritual transformation. Thus, while the
body remains identified with this corrupt creation, it remains subject to
the divine judgement on creation. The work of the Spirit has begun to
reverse the effects of sin in the believer, but complete eradication will
not be "until the period of restoration of all things" (Acts 3:21). If the
curse remains upon the earth, then the divine judgements remain in force.
The curse and the judgements are inseparable. Though the believer has been
ultimately delivered from the curse (of decay and death), he nevertheless
remains affected by it while he remains in this world. The woman, therefore,
through divine juridical pronouncement, must submit to the rule of the man
and not usurp authority, particularly in the Christian home and church,
where God's Word, whether pronounced at creation or on the isle of Patmos,
should be willingly obeyed.

Paul understood and appreciated the
universal and inflexible applicability of this juridical pronouncement or
edict as evidenced in his reference to it as the ground for the
justification of the exclusion of women from the pastorate. In addition to
this particular injunction given to Timothy, he similarly enjoins this
church practice on the Corinthian congregation. He commands:

Let the women keep silent in the
churches; for they are not permitted to speak, but let them subject
themselves just as the Law [i.e., the five books of Moses] also says.
And if they desire to learn anything, let them ask their own husbands at
home; for it is improper for a woman to speak in church (1 Cor. 14:34,
35).

Paul's basis of argument is the juridical
pronouncement or edict of God, which is still in force during this present
age. The woman is not to be an elder or pastor in the church because Adam
was not deceived, "but the woman being quite deceived, fell into
transgression." Hence this apostolic prohibition or regulation concerning
women and the pastoral ministry constitutes normative church practice.

3.
Pastoral Ordination

The third, and final, reason why women are
not to be elders or pastors in the church concerns the matter of ordination
to the pastoral office. The New Testament Greek verb which means 'to ordain'
in reference to an official post or formal office is cathistemi. It
can also be translated 'to appoint' or 'to put in charge'. The ideas of
managerial responsibility and oversight seem to be implied in its usage. The
verb occurs 21 times in the New Testament, with 5 of its occurrences
referring to a specifically religious/ecclesiastical role or function. Three
occurrences refer to the formal office of the high priest under the rubric
of the Levitical administration (Heb. 5:1; 7:28; 8:3). The other two
occurrences refer to the particular offices within New Testament
ecclesiology (Acts 6:3; Tit. 1:5).

With respect to the Levitical
administration, the high priest of Israel was always a man. Old Testament
Scriptures, tradition, and history indisputably establish this factordained
the office which pertains to religious ministry (see Ex. 28, 29; Lev. 8, 9,
21f; Num. 8, 18). Accordingly, though diversity does exist between the Old
and New dispensations, organic unity is clearly evident. The first
occurrence of cathistemi in reference to New Testament ecclesiology
pertains to the diaconate. In Acts 6, the formal office of the diaconate is
created under apostolic authority and oversight. The apostles themselves
give instruction on the procedure for securing personnel to serve as
deacons. The instruction is "But select from among you, brethren, seven men
[aner - - male] of good reputation, full of the Spirit and of wisdom
who we may put in charge [cathistemi]of this task [i.e., the
daily serving of food]."

The second, and final, occurrence of
cathistemi in reference to New Testament ecclesiology concerns the
pastor-ate or eldership. In Titus 1:5, this particular office is in view.
The apostle Paul had commissioned Titus, an apostolic representative, to
"appoint [cathistemi]elders in every city". Paul proceeds to
give the necessary, and normative, qualifications of those who are to be
ordained to this office. It becomes quite apparent that the apostolic
teaching pertaining to ordination is that a candidate must be a man. The
apostle states: "If any man is above reproach, the husband of one wife (mias
gunaicos aner, lit, a male of one woman)" (Tit. 1:6; cf. 1 Tim. 3:2).
Nowhere in the New Testament is there a set of alternative qualifications,
which strongly suggests that the ordination of women is certainly not
founded on clear Biblical grounds.

It is interesting that the New Testament
teaches that there are only two formal ecclesiastical offices, the diaconate
and the pastorate (cf. Phil. 1:1), and the only two textual occurrences to
ecclesiastical ordination in the New Testament Scriptures refer to these two
offices respectively: The Scriptures provide sufficient information in order
to draw some sound conclusions about the nature of ecclesiastical
ordination. The only two witnesses to this religious, official act virtually
agree in substance. Accordingly, the plain conclusion of the Scriptures is
that only men are to be ordained to an ecclesiastical office. This teaching
appears to be the Biblical pattern, and is thus currently relevant.

We have a responsibility to stem the tide
of ecclesiastical compromise and Scriptural prostitution, and to summon the
church of Christ back to Biblical truth and faithfulness.

The above article is from
the September/October 1999 issue of The FCM Informer. The editor
writes about the "Purpose of this 'Informer' Issue":

Because of the aggressive
offense being waged by the radical feminists across the Mennonite Church
today, we have devoted most of this issue to the question of women in the
ministry. Much of our church publishing energy is being used to "push" the
feminist agenda including attempts to feminize God. It is past time that
true Biblicists respond to this blasphemy. Historian William Manchester has
said, "the erasure of distinctions between the sexes is not only the most
striking issue of our time, it may be the most profound the race has ever
confronted."

Those who are not familiar with the work
of the Council on Biblical Manhood and Womanhood would be well served in
contacting the Council at P. O. Box 317, Wheaton, IL 60189 and asking for a
copy of "The Danvers Statement". The ten "Affirmations" of CBMW are a major
contribution to promoting the true Biblical position.

The author is the Pastor of Unionville
Baptist at Unionville, Ontario.